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Category Archives: Siddhars

Trailinga Swamigal – Varanasi

Biography.

Swami Ganapati Saraswati
Trailanga Swami.jpg
Born Shivarama
1607
Vizianagaram
Attained Samadhi 26 December 1887 (aged 280)
Varanasi, Uttar Pradesh
Nationality Indian
Titles/honours The Walking Shiva of Varanasi
Denomination Dashanami Sampradaya
Guru Bhagirathananda Saraswati
Philosophy Advaita Vedanta, Hatha Yoga, Raja Yoga, Tantra

His pre-monastic name was Shivarama and he was born in Kumbilapuram presently known as Kumili of Puspatirega Tehisil at Vizianagaram District in Andhra Pradesh. His biographers and his disciples differ on his birth date and the period of his longevity. According to one disciple biographer, he was born in 1529, while according to another biographer it was 1607.

His parents were Narashingha Rao and Vidyavati Devi, who were devotees of the god Shiva. After the death of his father in 1647, at the age of 40, he gave up wealth and family responsibilities to his half brother Sridhar. His mother, Vidya Devi, then shared with him the fact that her father at the time of death expressed desire to be born to her and continue his Kali sadhana for the benefit of mankind. She told Sivarama that she believed that he was her father reincarnated and that he should take up Kali Sadhana. Upon the initiation of a Kali mantra from his mother, Sivarama carried out Kali sadhana in the nearby Kali temple and Punya Kshetras, but was never far away from his mother. In 1669 his mother, Viya Devi, died. After his mother’s death, he saved his mother’s sacred ashes (chita bhasma). He would wear chita bhasma and continue his Kali sadhana day and night (teevra sadhana). During that time, Sivarama lived the life of a recluse in a cottage, built by his half-brother, near a cremation ground. After 20 years of spiritual practice (sadhana), he met his preceptor swami, Bhagirathananda Saraswati, in 1679 from the Punjabunjab. Bhagirathananda initiated Shivaram into monastic vows (sannayasa) and named him Swami Ganapati Saraswati in 1685. Ganapati reportedly led a life of severe austerities and went on a pilgrimage, reaching Prayag in 1733, before finally settling in Varanasi in 1737.

Varanasi in 1922, where the Swami spent a considerable part of his life

Career

A member of the Dashanami order, he became known as Trailanga Swami after he settled in Varanasi, living the monastic life.

In Varanasi, till his death in 1887, he lived at different places including Asi Ghat, the Vedavyas Asharama at Hanuman Ghat, Dashahwamedh Ghat.. He was often found roaming the streets or the ghats, naked and “carefree as a child”.  He was reportedly seen swimming or floating on the river Ganges for hours. He talked very little and at times not at all. A large number of people became attracted to him upon hearing of his yogic powers to ameliorate their sufferings.[7] During his stay in Varanasi, several prominent contemporary Bengalis known as saints met and described him, including Loknath Brahmachari, Benimadhava Brahmachari, Bhagaban Ganguly, Sri Ramakrisha Mahendranath Gupta, Lahiri mahasava, Swami Abhedananda, Bhaskarananda, Vishudhananda, Vijaykirhsna

After seeing Trailanga, Ramakrishna said, “I saw that the universal Lord Himself was using his body as a vehicle for manifestation. He was in an exalted state of knowledge. There was no body-consciousness in him. Sand there became so hot in the sun that no one could set foot on it. But he lay comfortably on it.” Ramakrishna also stated that Trailanga was a real pramahamsa(lit:”Supreme swan”, used as an honorific for a spiritual teacher) and that “all Benares was illuminated by his stay there.”

Trailanga had taken the vow of non-seeking (ayachaka) — remaining satisfied with whatever he received. In the later stage of his life, as his fame spread, crowds of pilgrims visited him. During his last days, he took up living like a python (ajagaravritti) in which he sat still without any movement, and devotees poured water  on him from early morning till noon, looking upon him as a living incarnation of Shiva.

Samadhi

He attained samadhi on Monday evening, December 26, 1887. His body was given salilasamadhi in the Ganges, according to the funeral customs of the monks of the Dashanami sect, in the presence of a multitude of bhakthi filled devotees standing on the ghats.

Legends and stories.

There are many stories told about Telang and his spiritual powers, such that he has become a near mythical figure in India. Robert Arnettwrites that his miracles are “well documented” and “he displayed miraculous powers that cannot be dismissed as myth” and that there were living witnesses to his “amazing feats”. He was reputed to have lived to be around 300 years, and was a larger-than-life figure, reportedly weighing over 300 pounds (140 kg), though he seldom ate.  One account said that he could “read people’s minds like books.”

On many occasions, he was seen to drink deadly poisons with no ill effect. In one instance, a skeptic wanted to expose him as a fraud. The monk was accustomed to breaking his long fasts with buckets of clabbered Milk., so the skeptic brought him a bucket of calcium-lime mixture used for whitewashing walls instead. The monk drank the entire bucket with no ill effect — instead, the skeptic fell to the ground writhing in pain. The monk broke his usual silence to explain the law of karma, of cause and effect.

According to another story, he often walked around without any clothes, much like the naga (or “sky-clad”) sadhus. The Varanasi police were scandalized by his behaviour, and had him locked in a jail cell. He was soon seen on the prison roof, in all his “sky-clad” glory. The police put him back into his locked cell, only to see him appear again on the jail roof. They soon gave up, and let him again walk the streets of Varanasi.

Thousands of people reportedly saw him levitating in a sitting position on the surface of the river Ganges for days at a time. He would also apparently disappear under the waves for long periods, and reappear unharmed. Sivananda attributed some of his miracles to the siddhi or yogic power Bhutajaya — conquest over the five elements, “Fire will not burn such a Yogi. Water will not drown him.”

With respect to his reportedly yogic powers, miracles abound in his biographies and exceptionally long life, Medhasananda writes that according to the “science of yoga”, attainment of these is not “impossible”.

Teachings

His teachings are still extant and available in a biography by Umacharan Mukhopadhyay. one of his disciples. He described bondage as “attachment to the world” and liberation as “renunciation of the world and absorption in God. He further said that after attaining the state of desirelessness, “this world is transformed into heaven” and one can be liberated from Samasara (the Hindu belief that life is a cycle of birth and death) through “spiritual knowledge”. He remarks that attachment to the “evanescent” world is “our chronic disease” and the medicine is “detachment”.

He described man’s senses as his enemy and his controlled senses as his friend. His description of a poor person as one who is “very greedy” and regarded one who always remains content as rich. He said that the greatest place of pilgrimage is “Our own pure mind” and instructs to follow the vendantic truth from the Guru.” He described a sadhyas as one who is free from attachment and delusion. One who has transcended the egoself.

Courtesy : https://en.wikipedia.org/wiki/Trailanga

MACHAMUNI – siddhar

 

” MACHAMUNI” –was the child brought up by Pinnakeesar. He is also Pinakeesar’s disciple. There is a story that once Lord Siva was preaching Uma Devi. Uma Devi had slept when Lord Siva was preaching her. However, a fish was listening to the lecture. Later on that fish was transformed into Siddhar Machamuni by Lord Siva.”

Although it is a story, it is very interesting indeed.

In the 523rd song of ” Karuvoorar Vadha Kaviyam “, Karuvoorar says that Machamuni is a Sembadavar (Presently categorized under backward classes by Government of Tamil Nadu in Government Order 36, 1996). Sembadavar’s are traditional fisherman. From the name Machamuni, it is easy to say that he is a fisherman (Macham mean fish in Tamil). Siddhar Agasthiar in the 218th song of his book ” Amudha Kalai Ganam ” says that Machamuni belongs to Sembadavar social group.

However, siddhar Bogar in the 5700th song of ” Bogar 7000 “, says that he belongs to ” Kalludayar ” social group (The author of this article is unable to understand the exact meaning of this song). Also in song 5873, he says thatMachamuni was born on the Rohini star in the Tamil month of Adi (July-August).

Machamuni in his 97th song of his book ” Machamuni Thandagam 100 “, mentions the words “Guru Nandhi” and “Guru Bogar”, while offering prayers to his guru. Hence, it can be said that Siddhar Bogar and Siddhar Nandeeswarar were his gurus.

Machamuni also mentions about the Siva Thandava witnessed by siddhar Pathanjali in one of his songs. Hence, it can be said that he had lived in the period when siddhar Pathanjali and Sri Viyakrabathar witnessed the Siva Thandava in Thillai. Thillai is the other name of Chidambaram and is one of the 5 dance halls of Lord Siva.

In the book ” Agasthiar 12000 “, in the fifth Kandam, siddhar Agasthiar says that Machamuni had taken lessons from Kaga Bugandar. He also says that he donated all his wealth to poor people on attaining spiritual salvation.Machamuni attained samadhi at Thiruparankundram.

——————–

மச்சமுனி சித்தர்

சதுரகிரி மலையில் வெட்ட வெளி பொட்டல் மூன்று இடங்களில் உள்ளது. அமாவாசை, பெளர்ணமி திதிகளில் அங்குசென்றால் நம்முன் உள்ள பிரபஞ்சத்தை உணரலாம். அண்டத்தில் உள்ளது பிண்டத்திலும் பிண்டத்தில் உள்ளதுஅண்டத்திலும் உள்ளது. என உணரலாம்.
பிரம்ம முகூர்த்தத்தில் அமர்ந்து நெற்றிப் பொட்டில் ஓங்காரத்தை நிறுத்தி ஓம் என்று 108 முறை சொல்லி வந்தால் – ஓங்காரஇடைவெளி 108 ஆகும். சிந்தனை அற்ற இந்த இடைவெளியை அதிகரித்தால் இந்த இடைவெளி வெட்ட வெளியில் சித்தம்சிவனாகும். சித்தம் பிரபஞ்சமாகும். இடைவெளியை இட்டு நிரப்ப பிரபஞ்சம் காத்திருக்கிறது. இருந்த இடத்தில் இருந்துஆகாய கங்கையையும் கொண்டு வரலாம்.

வேதாந்த ரகசியம் வெட்டவெளி பொட்டலிலே!
திருப்பரங்குன்றம் மலை மீது காசி விஸ்வநாதர் கோவிலில் உள்ள ஊற்றில் உள்ள மீன்கள் சதாசர்வகாலமும் ஓங்காரத்தைஉச்சரித்துக் கொண்டே உள்ளன. அதன் இதழ்களை கவனித்தால் இது புரியும்.

பரங்குன்றம் மலை மீதுள்ள சி‌க்கந்தர் தர்காவில் சி‌க்கந்தரை தரிசித்து விட்டு காசி விஸ்வநாதர் ஆலயத்திற்கு வாருங்கள்.இங்குள்ள லிங்கத்தில் மச்சமுனி ஜீவன் உள்ளது. இன்றும் தேவர்களும், சித்தர்களும் பெளர்ணமி, அமாவாசை இரவுகளில்இவரைத் தரிசிக்க வருகின்றார்கள்.

ஈஸ்வரநாளில் சனிக்கிழமைகளில் 9 வாரம் 9 முறை லிங்கத்தை வலம் வந்து லிங்கம் முன் அமர்ந்து 108 முறை ஓங்காரம்தியானித்து வர மனித நேயம் ஏற்படும்.

கணவன் மனைவி, குழந்தை, பெற்றோர், முதலாளி, தொழிலாளி, பங்காளி, உறவுகள் மேம்படும். கிரகங்களுடன் உறவுகள்வலுப்படும். கிரக தோஷங்கள் நீங்கும். லோக வாழ்வில் பேரானந்தம் கிட்டும்.

ஆடி மாதம் ரோகினி நட்சத்திரத்தில் பாண்டியநாட்டு மன்னராக பிறந்தார். நல்லாட்சி புரிந்து சிவனின் அருளால் ஞானமார்க்கத்திலும் வந்தார். போகர் காகப்பூஜண்டர் நந்தியிடம் சீடராக இருந்தார்.

மச்சமுனி கடைக்காண்டம், கலைஞானம், நிகண்டு, முப்பு, தீட்சை, திராவகம் வைத்தியம், பெருநூல் காவியம், சரக்கு சைப்பு,வாகர யோகம் காரணஞானம், சூத்திரம் போன்ற நூல்களை எழுதினார். மாயாஜாலங்களைப் பற்றிய மாயாஜால காண்டம்என்னும் நூலையும் இயற்றினார்.

 

 

 

 

Idaikadar Jeeva Samadhi

Idaikkadar Siddhar (இடைக்காட்டுச் சித்தர்)

மனமென்னும் மாடு அடங்கில் தாண்டவக் கோனே - முத்தி
	வாய்த்தது என்று எண்ணடா தாண்டவக் கோனே !
சினமென்னும் பாம்பு இறந்தால் தாண்டவக் கோனே – யாவும் 
	சித்தி என்று நினையேடா தாண்டவக் கோனே !!
        

விளக்கம்:

மனதை ஆயிரம் படித்தாலும் அது காளை மாடு போல அடங்காது. சாதி, மதம், மொழி என 
வேறுபாடு கொண்டு போர் எழுப்பும்.புலன் சார்ந்த சிற்றின்பத்தில்(சுவை, ஊரு,ஒளி, இசை, 
நாற்றம்) நாட்டம் கொண்டு, அற்ப மாயைக்கும், தோற்ற மயக்கத்திற்கும் ஆளாகும். 
அப்படிப்பட்ட மனதை அடக்கிடில் முக்தி கிட்டிடும்.உயர்த்து வளர்ந்த புற்று இந்த உடல். 
இதனில் கொடிய பாம்பு ஒன்று குடியிருக்கிறது.அதன் பெயர் சினம். அது, எந்த நேரத்திலும் 
விறுவிறுத்துச் சீறி வெளிப்படும். இப்பாம்பு உயிரோடு இருக்கும் வரைக்கும், நல்லவை 
எதுவும் நெருங்காது,கூடிய தவசக்தியும் குறைந்துவிடும், என்கிறார் இடைக்காட்டுச் சித்தர்.
idaikattur siddhar songs

 

  • Tamil Siddha Science is at least five thousand years old, but the values of the “the ancient scientists -Siddhars” are still applicable in today’s world.
  • Apart from the inherited Siddha medicine and yoga, Astrology is also widely used.
  • Siddhar Idaikadar’s findings and results in the field of astrology are still used in everyday activities, even yearly “panchangam” starts with the predictions of SiddharIdaikadar.
  • He is one of the renowned Siddhar among the 18 Siddhas.
  • He was born in a place called Idaikadu and hence named Idaikadar.
  • He was a Shepherd by birth and led a modest and simple life with his goats.
  • While herding he used to sink himself into the inner self and would union with divine.
  • Bogar was amazed to see the act of a shepherd performing the intense yoga during his space travel.
  • Inspired by Idaikadar’s thirst for spiritual wisdom, Bogar transferred his Siddha knowledge to him.
  • Idaikadar soon became master in Siddha medicine, Siddha yoga, gnana philosophies.
  • He also attained the final stage of kundalini awakening and fully developed the energy into full blooming lotus and experienced the union with the oneness (macro aspect).
  • Idaikadar carved a niche for himself in the astronomy and astrology field.
  • Once by his acumen in area of astronomy, he predicted the drought which will prevail for 12 years.
  • Water scarcity was all over the place and the negative impacts of this affected the normal life of people.
  • Seeing the sufferings of public, SriIdaikadar devised a method to arrange nine planets, so as to remove the drought and benefit the people.
  • His philosophical style of poetry is unmatched and the embedded meanings are highly valuable to the modern stressful world.
  • He hints out that one, who conquers his mind from the worldly pleasures and savages, can attain the siddhi easily.
  • According to the directive from his mentor SriBogar, he spent his life helping people in Thiruvannamalai region and attained jeeva samathi there.

His Works:

  • இடைக்காடர் ஞானசூத்திரம்70 idaikkadar gnana soothiram 70
  • இடைக்காடர் பாடல்கள் idaikkadar padalgal
  • இடைக்காடர் சோதிடம் idaikkadar sothidam

 

Courtesy :  www.tknsiddha.com

 

Kinaram Baba – Varanasi – Uttar-Pradesh.

Biography of Kinaram Baba

Aghoracharya Baba Kinaram was born on the Aghor Chaturdashi in the Bhadrapad in 1601 A.D at the Ramgarh village of the Chandauli district near Varanasi, Uttar Pradesh state of India. It is believed that, after birth he had started to cry after three days of his birth by the blessings of the chief Goddess of Aghora, the Hinglaj Mata.

According to the scholars in Varanasi, Baba Kinaram was a great saint and the founding father of the prehistoric Aghora.  Baba Kinaram is believed as the incarnation of the Lord Shiva. The entire people of that region became delighted when he was born at his parent (shree Akbar Singh and Mansa Devi) home in the Kshatriya family. After his birth, he neither cried nor sucked his mother breast at least for the three day. At the fourth day of his birth (three days later), three monks (believers of the Lord Sadashiva: Brahma, Vishnu and Mahesh) came to him and took the child into their lap. As soon as they whispered something into the ear of child, wonderfully he began to cry. From that day onwards, the Lolark Shashti festival is commemorated by the Hindu religion at fifth day of his birth as a Sanskar of Maharaj Shree Kinaram Baba. Baba Kinaram had started his religious journey for the social welfare and humanity by the blessings of the Hinglaj Mata (Goddess of the Aghora) at the Lyari district of Balochistan (known as the Pakistan). He was the disciple of the Baba Kaluram, his spiritual teacher, who had motivated the awareness within him about the Aghor.

Afterward, baba Kinaram had established himself in the city of Lord Shiva, the Varanasi for servicing the people and enlightens them with the prehistoric wisdom. He had declared his principles of Aghor in his writings known as the Ramgita, Viveksar, Ramrasal and Unmuniram. The Viveksar is called having the most genuine thesis on the principles of Aghor. Throughout the religious tour, Baba Kinaram had first stopped up at the residence of Grihast Saint (Baba Shiva Das) for few days. He got observed his activities by the Baba Shiva Das very closely. Baba Shiva Das was very impressed by him for his strange qualities. He suspected that he is a reincarnation of the Lord Shiva.

Once upon a time, Baba Shiva Das was handed over his whole belongings to the Baba Kinaram during his bath in the river Ganges, and hide himself in close by the bushes. Baba Shiva Das had observed that the restlessness of the river Ganges was increased as Kinaram approached closer. The level of Gange water was started to increase and swiftly goes down just by touching the feet of him. Baba Kinaram was popularly known as the leading saint of the Aghor tradition (Lord Shiva tradition). He had lived for 170 years and founded the Baba Kinaram Sthal. After his death, his body was buried in a last resting place of him in conjunction with the Goddess Hinglaj.

According to the devotees and scholars, it is considered as the present Baba Siddharth Gautam Ram (Peethadheeswer/Mahant of Baba Kinaram Sthal) is the 11th reincarnation of the Baba Kinaram. Baba Kinaram has founded an ancient aghor seat of the Varanasi city. It is also considered that, at the Gange River bank in Varanasi, he made an akhand dhuni (also known as the sacred fire, constant flaming fire) in order to continue his sadhana of God.

Kinaram Baba Ashram in Varanasi

Baba Kinaram was the aghor of Varanasi city of the 16th century. He had founded the Baba Kinaram aghor ashram in the Varanasi city (named, the Krim Kund Asthal), after getting the darshan of the Bhagwan Dattatreya. Aghoracharya Maharaj Kinaram had passed through all across the India and felt the sufferings of the people. After that, he had engaged his whole life for alleviating the sufferings of the people.

Kinaram Baba Aarti

Aarti of the Baba Kinaram ji takes place at the great occasion of Lolarak khasti Parva. The devotees come to Varanasi (from each corner of the India) to be involved in the Aarti of the Baba Kinaram.`

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